the castle of the Vysehrad on November 2. Sigismund now left Bohemia and for a time abandoned all attempts to conquer the country. The Hussites, both those of the utraquist party—who now were often known as the “Praguers,” as the capital was their principal centre—and those who belonged to the Taborite party, now assumed the offensive and obtained possession of almost the whole of Bohemia. Many of the nobles, among them Cenek of Wartemberg, also now formally adopted the Hussite cause.
At this moment when Bohemia was at least for a time free from the obnoxious presence of Sigismund, it is interesting to notice briefly the development of the doctrines of Hus in the country. The moderate or utraquist party among the Hussites, who were known also as Calixtines or Praguers, was in accordance with the Church of Rome on most points, as had indeed been the case with Hus himself. The opposition of the utraquists was directed against the Roman hierarchy, not against the ancient dogmas of the Catholic Church. They accepted fully the teaching of the Roman Church with regard to the sacrament, but they maintained that communion should be administered to all in the two kinds. They declared, as I have previously mentioned, that the distinction which the Church of Rome had established in this respect between priests and laymen was unjust, and not founded on the teaching of Scripture. It may also be said that they attached more importance to the study of the Bible than priests usually did at that period. This had indeed been a characteristic of the Bohemian church-reformers from the beginning of the movement. The utraquists allowed the adornment of churches by pictures and statues, but sternly opposed the exaggerated veneration of such images, which had at that period become absolute idolatry. The calixtines strongly disapproved of the possession of secular property by the priesthood, as it led, according to their views, to immorality and the neglect of ecclesiastical duties. They wished
